God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.
The offerings. (1,2) From the herds. (3-9) From the flocks, and of fowls. (10-17)
@Verses 1-2 The offering of sacrifices was an ordinance of true religion, from the fall of man unto the coming of Christ. But till the Israelites were in the wilderness, no very particular regulations seem to have been appointed. The general design of these laws is plain. The sacrifices typified Christ; they also shadowed out the believer's duty, character, privilege, and communion with God. There is scarcely any thing spoken of the Lord Jesus in Scripture which has not also a reference to his people. This book begins with the laws concerning sacrifices; the most ancient were the burnt-offerings, about which God here gives Moses directions. It is taken for granted that the people would be willing to bring offerings to the Lord. The very light of nature directs man, some way or other, to do honour to his Maker, as his Lord. Immediately after the fall, sacrifices were ordained.
@Verses 3-9 In the due performance of the Levitical ordinances, the mysteries of the spiritual world are represented by corresponding natural objects; and future events are exhibited in these rites. Without this, the whole will seem unmeaning ceremonies. There is in these things a type of the sufferings of the Son of God, who was to be a sacrifice for the sins of the whole world? The burning body of an animal was but a faint representation of that everlasting misery, which we all have deserved; and which our blessed Lord bore in his body and in his soul, when he died under the load of our iniquities. Observe, 1. The beast to be offered must be without blemish. This signified the strength and purity that were in Christ, and the holy life that should be in his people. 2. The owner must offer it of his own free will. What is done in religion, so as to please God, must be done by love. Christ willingly offered himself for us. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift: he must offer it at the door, as one unworthy to enter, and acknowledging that a sinner can have no communion with God, but by sacrifice. 4. The offerer must put his hand upon the head of his offering, signifying thereby, his desire and hope that it might be accepted from him, to make atonement for him. 5. The sacrifice was to be killed before the Lord, in an orderly manner, and to honour God. It signified also, that in Christians the flesh must be crucified with its corrupt affections and lust. 6. The priests were to sprinkle the blood upon the altar; for the blood being the life, that was it which made atonement. This signified the pacifying and purifying of our consciences, by the sprinkling of the blood of Jesus Christ upon them by faith. 7. The beast was to be divided into several pieces, and then to be burned upon the altar. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves, their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour. As an act of obedience to a Divine command, and a type of Christ, this was well-pleasing to God; and the spiritual sacrifices of Christians @1 peter
@Verses 10-17
Those who could not offer a bullock, were to bring a
sheep or a goat; and those who were not able to do that, were
accepted of God, if they brought a turtle-dove, or a pigeon.
Those creatures were chosen for sacrifice which were mild, and
gentle, and harmless; to show the innocence and meekness that
were in Christ, and that should be in Christians. The offering
of the poor was as typical of Christ's atonement as the more
costly sacrifices, and expressed as fully repentance, faith, and
devotedness to God. We have no excuse, if we refuse the pleasant
and reasonable service now required. But we can no more offer
the sacrifice of a broken heart, or of praise and thanksgiving,
than an Israelite could offer a bullock or a goat, except as God
hath first given to us. The more we do in the Lord's service,
the greater are our obligations to him, for the will, for the
ability, and opportunity. In many things God leaves us to fix
what shall be spent in his service, whether of our time or our
substance; yet where God's providence has put much into a man's
power, scanty offerings will not be accepted, for they are not
proper expressions of a willing mind. Let us be devoted in body
and soul to his service, whatever he may call us to give,
venture, do, or suffer for his sake.
The meat-offering of flour. (1-11) The offering of
first-fruits. (12-16)
@Verses 1-11
Meat-offerings may typify Christ, as presented to God for
us, and as being the Bread of life to our souls; but they rather
seem to denote our obligation to God for the blessings of
providence, and those good works which are acceptable to God.
The term "meat" was, and still is, properly given to any kind of
provision, and the greater part of this offering was to be eaten
for food, not burned. These meat-offerings are mentioned after
the burnt-offerings: without an interest in the sacrifice of
Christ, and devotedness of heart to God, such services cannot be
accepted. Leaven is the emblem of pride, malice, and hypocrisy,
and honey of sensual pleasure. The former are directly opposed
to the graces of humility, love, and sincerity, which God
approves; the latter takes men from the exercises of devotion,
and the practice of good works. Christ, in his character and
sacrifice, was wholly free from the things denoted by leaven;
and his suffering life and agonizing death were the very
opposites to worldly pleasure. His people are called to follow,
and to be like him.
@Verses 12-16
Salt is required in all the offerings. God hereby
intimates to them that their sacrifices, in themselves, were
unsavoury. All religious services must be seasoned with grace.
Christianity is the salt of the earth. Directions are given
about offering their first-fruits at harvest. If a man, with a
thankful sense of God's goodness in giving him a plentiful crop,
was disposed to present an offering to God, let him bring the
first ripe and full ears. Whatever was brought to God must be
the best in its kind, though it were but green ears of corn. Oil
and frankincense must be put upon it. Wisdom and humility soften
and sweeten the spirits and services of young people, and their
green ears of corn shall be acceptable. God takes delight in the
first ripe fruits of the Spirit, and the expressions of early
piety and devotion. Holy love to God is the fire by which all
our offerings must be made. The frankincense denotes the
mediation and intercession of Christ, by which our services are
accepted. Blessed be God that we have the substance, of which
these observances were but shadows. There is that excellency in
Christ, and in his work as Mediator, which no types and shadows
can fully represent. And our dependence thereon must be so
entire, that we must never lose sight of it in any thing we do,
if we would be accepted of God.
The peace-offering of the herd. (1-5) The peace-offering of
the flock. (6-17)
@Verses 1-5
The peace-offerings had regard to God as the giver of all
good things. These were divided between the altar, the priest,
and the owner. They were called peace-offering, because in them
God and his people did, as it were, feast together, in token of
friendship. The peace-offerings were offered by way of
supplication. If a man were in pursuit of any mercy, he would
add a peace-offering to his prayer for it. Christ is our Peace,
our Peace-offering; for through him alone it is that we can
obtain an answer of peace to our prayers. Or, the peace-offering
was offered by way of thanksgiving for some mercy received. We
must offer to God the sacrifice of praise continually, by Christ
our Peace; and then this shall please the Lord better than an ox
or bullock.
@Verses 6-17
Here is a law that they should eat neither fat nor blood.
As for the fat, it means the fat of the inwards, the suet. The
blood was forbidden for the same reason; because it was God's
part of every sacrifice. God would not permit the blood that
made atonement to be used as a common thing,
@hebrews 10:29
; nor
will he allow us, though we have the comfort of the atonement
made, to claim for ourselves any share in the honour of making
it. This taught the Jews to observe distinction between common
and sacred things; it kept them separate from idolaters. It
would impress them more deeply with the belief of some important
mystery in the shedding of the blood and the burning the fat of
their solemn sacrifices. Christ, as the Prince of peace, "made
peace with the blood of his cross." Through him the believer is
reconciled to God; and having the peace of God in his heart, he
is disposed to follow peace with all men. May the Lord multiply
grace, mercy, and peace, to all who desire to bear the Christian
character.
The sin-offering of ignorance for the priest. (1-12) For the
whole congregation. (13-21) For a ruler. (22-26) For any of the
people. (27-35)
@Verses 1-12
Burnt-offerings, meat-offerings, and peace-offerings, had
been offered before the giving of the law upon mount Sinai; and
in these the patriarchs had respect to sin, to make atonement
for it. But the Jews were now put into a way of making atonement
for sin, more particularly by sacrifice, as a shadow of good
things to come; yet the substance is Christ, and that one
offering of himself, by which he put away sin. The sins for
which the sin-offerings were appointed are supposed to be open
acts. They are supposed to be sins of commission, things which
ought not to have been done. Omissions are sins, and must come
into judgment: yet what had been omitted at one time, might be
done at another; but a sin committed was past recall. They are
supposed to be sins committed through ignorance. The law begins
with the case of the anointed priest. It is evident that God
never had any infallible priest in his church upon earth, when
even the high priest was liable to fall into sins of ignorance.
All pretensions to act without error are sure marks of
Antichrist. The beast was to be carried without the camp, and
there burned to ashes. This was a sign of the duty of
repentance, which is the putting away sin as a detestable thing,
which our soul hates. The sin-offering is called sin. What they
did to that, we must do to our sins; the body of sin must be
destroyed,
@romans 6:6
. The apostle applies the carrying this
sacrifice without the camp to Christ,
@hebrews 13:11-13
.
@Verses 13-21
If the leaders of the people, through mistake, caused
them to err, an offering must be brought, that wrath might not
come upon the whole congregation. When sacrifices were offered,
the persons, on whose behalf they were devoted, were to lay
their hands on the heads of the victims, and to confess their
sins. The elders were to do so, when the sacrifices were offered
for the whole congregation. The load of sin was supposed then to
be borne by the guiltless animal. When the offering is
completed, it is said, atonement is made, and the sin shall be
forgiven. The saving of churches and kingdoms from ruin, is
owing to the satisfaction and mediation of Christ.
@Verses 22-26
Those who have power to call others to account, are
themselves accountable to the Ruler of rulers. The sin of the
ruler, committed through ignorance, must come to his knowledge,
either by the check of his own conscience, or by the reproof of
his friends; both which even the best and greatest, not only
should submit to, but be thankful for. That which I see not,
teach thou me, and, Show me wherein I have erred, are prayers we
should put up to God every day; that if, through ignorance, we
fall into sin, we may not through ignorance abide in it.
@Verses 27-35
Here is the law of the sin-offering for a common person.
To be able to plead, when charged with sin, that we did it
ignorantly, and through the surprise of temptation, will not
bring us off, if we have no interest in that great plea, Christ
hath died. The sins of ignorance committed by a common person,
needed a sacrifice; the greatest are not above, the meanest are
not below Divine justice. None, if offenders, were overlooked.
Here rich and poor meet together; they are alike sinners, and
welcome to Christ. From all these laws concerning the
sin-offerings, we may learn to hate sin, and to watch against
it; and to value Christ, the great and true Sin-offering, whose
blood cleanses from all sin, which it was not possible that the
blood of bulls and of goats should take away. For us to err,
with the Bible in our hands, is the effect of pride, sloth, and
carelessness. We need to use frequent self-examination, with
serious study of the Scriptures, and earnest prayer for the
convincing influences of God the Holy Spirit; that we may detect
our sins of ignorance, repent, and obtain forgiveness through
the blood of Christ.
Concerning various trespasses. (1-13) Concerning trespasses
against the Lord. (14-19)
@Verses 1-13
The offences here noticed are, 1. A man's concealing the
truth, when he was sworn as a witness to speak the truth, the
whole truth, and nothing but the truth. If, in such a case, for
fear of offending one that has been his friend, or may be his
enemy, a man refuses to give evidence, or gives it but in part,
he shall bear his iniquity. And that is a heavy burden, which,
if some course be not taken to get it removed, will sink a man
to hell. Let all that are called at any time to be witnesses,
think of this law, and be free and open in their evidence, and
take heed of prevaricating. An oath of the Lord is a sacred
thing, not to be trifled with. 2. A man's touching any thing
that was ceremonially unclean. Though his touching the unclean
thing only made him ceremonially defiled, yet neglecting to wash
himself according to the law, was either carelessness or
contempt, and contracted moral guilt. As soon as God, by his
Spirit, convinces our consciences of any sin or duty, we must
follow the conviction, as not ashamed to own our former mistake.
3. Rash swearing, that a man will do or not do such a thing. As
if the performance of his oath afterward prove unlawful, or what
cannot be done. Wisdom and watchfulness beforehand would prevent
these difficulties. In these cases the offender must confess his
sin, and bring his offering; but the offering was not accepted,
unless accompanied with confession and humble prayer for pardon.
The confession must be particular; that he hath sinned in that
thing. Deceit lies in generals; many will own they have sinned,
for that all must own; but their sins in any one particular they
are unwilling to allow. The way to be assured of pardon, and
armed against sin for the future, is to confess the exact truth.
If any were very poor, they might bring some flour, and that
should be accepted. Thus the expense of the sin-offering was
brought lower than any other, to teach that no man's poverty
shall ever bar the way of his pardon. If the sinner brought two
doves, one was to be offered for a sin-offering, and the other
for a burnt-offering. We must first see that our peace be made
with God, and then we may expect that our services for his glory
will be accepted by him. To show the loathsomeness of sin, the
flour, when offered, must not be made grateful to the taste by
oil, or to the smell by frankincense. God, by these sacrifices,
spoke comfort to those who had offended, that they might not
despair, nor pine away in their sins. Likewise caution not to
offend any more, remembering how expensive and troublesome it
was to make atonement.
@Verses 14-19
Here are offerings to atone for trespasses against a
neighbour. If a man put to his own use unwittingly, any thing
dedicated to God, he was to bring this sacrifice. We are to be
jealous over ourselves, to ask pardon for the sin, and make
satisfaction for the wrong, which we do but suspect ourselves
guilty of. The law of God is so very broad, the occasions of sin
in this guilty of. The law of God is so very broad, the
occasions of sin in this world are so numerous, and we are so
prone to evil, that we need to fear always, and to pray always,
that we may be kept from sin. Also we should look before us at
every step. The true Christian daily pleads guilty before God,
and seeks forgiveness through the blood of Christ. And the
gospel salvation is so free, that the poorest is not shut out;
and so full, that the most burdened conscience may find relief
from it. Yet the evil of sin is so displayed as to cause every
pardoned sinner to abhor and dread it.
Concerning trespasses against our neighbour. (1-7) Concerning
the burnt-offering. (8-13) Concerning the meat-offering. (14-23)
Concerning the sin-offering. (24-30)
@Verses 1-7
Though all the instances relate to our neighbour, yet it is
called a trespass against the Lord. Though the person injured be
mean, and even despicable, yet the injury reflects upon that God
who has made the command of loving our neighbour next to that of
loving himself. Human laws make a difference as to punishments;
but all methods of doing wrong to others, are alike violations
of the Divine law, even keeping what is found, when the owner
can be discovered. Frauds are generally accompanied with lies,
often with false oaths. If the offender would escape the
vengeance of God, he must make ample restitution, according to
his power, and seek forgiveness by faith in that one Offering
which taketh away the sin of the world. The trespasses here
mentioned, still are trespasses against the law of Christ, which
insists as much upon justice and truth, as the law of nature, or
the law of Moses.
@Verses 8-13
The daily sacrifice of a lamb is chiefly referred to. The
priest must take care of the fire upon the altar. The first fire
upon the altar came from heaven, ch. 9:24; by keeping that up
continually, all their sacrifices might be said to be consumed
with the fire from heaven, in token of God's acceptance. Thus
should the fire of our holy affections, the exercise of our
faith and love, of prayer and praise, be without ceasing.
@Verses 14-23
The law of the burnt-offerings put upon the priests a
great deal of care and work; the flesh was wholly burnt, and the
priests had nothing but the skin. But most of the meat-offering
was their own. It is God's will that his ministers should be
provided with what is needful.
@Verses 24-30
The blood of the sin-offering was to be washed out of the
clothes on which it should happen to be sprinkled, which
signified the regard we ought to have to the blood of Christ,
not counting it a common thing. The vessel in which the flesh of
the sin-offering was boiled must be broken, if it were an
earthen one; but if a brazen one, well washed. This showed that
the defilement was not wholly taken away by the offering; but
the blood of Christ thoroughly cleanses from all sin. All these
rules set forth the polluting nature of sin, and the removal of
guilt from the sinner to the sacrifice. Behold and wonder at
Christ's love, in that he was content to be made a sin-offering
for us, and so to procure our pardon for continual sins and
failings. He that knew no sin was made sin (that is, a
@2 corinthians
only pardon, but power also, against sin,
@romans 8:3
.
Concerning the trespass-offering. (1-10) Concerning the
peace-offering. (11-27) The wave and heave offerings. (28-34)
The conclusion of these institutions. (35-38)
@Verses 1-10
In the sin-offering and the trespass-offering, the
sacrifice was divided between the altar and the priest; the
offerer had no share, as he had in the peace-offerings. The
former expressed repentance and sorrow for sin, therefore it was
more proper to fast than feast; the peace-offerings denoted
communion with a reconciled God in Christ, the joy and gratitude
of a pardoned sinner, and the privileges of a true believer.
@Verses 11-27
As to the peace-offerings, in the expression of their
sense of mercy, God left them more at liberty, than in the
expression of their sense of sin; that their sacrifices, being
free-will offerings, might be the more acceptable, while, by
obliging them to bring the sacrifices of atonement, God shows
the necessity of the great Propitiation. The main reason why
blood was forbidden of old, was because the Lord had appointed
blood for an atonement. This use, being figurative, had its end
in Christ, who by his death and blood-shedding caused the
sacrifices to cease. Therefore this law is not now in force on
believers.
@Verses 28-34
The priest who offered, was to have the breast and the
right shoulder. When the sacrifice was killed, the offerer
himself must present God's part of it; that he might signify his
cheerfully giving it up to God. He was with his own hands to
lift it up, in token of his regard to God as the God of heaven;
and then to wave it to and fro, in token of his regard to God as
the Lord of the whole earth. Be persuaded and encouraged to feed
and feast upon Christ, our Peace-offering. This blessed
Peace-offering is not for the priests only, for saints of the
highest rank and greatest eminence, but for the common people
also. Take heed of delay. Many think to repent and return to God
when they are dying and dropping into hell; but they should eat
the peace-offering, and eat it now. Stay not till the day of the
Lord's patience be run out, for eating the third day will not be
accepted, nor will catching at Christ when thou art gone to
hell!
@Verses 35-38
Solemn acts of religious worship are not things which we
may do or not do at our pleasure; it is at our peril if we omit
them. An observance of the laws of Christ cannot be less
necessary than of the laws of Moses.
The consecration of Aaron and his sons. (1-13) The offerings
of consecration. (14-36)
@Verses 1-13
The consecration of Aaron and his sons had been delayed
until the tabernacle had been prepared, and the laws of the
sacrifices given. Aaron and his sons were washed with water, to
signify that they ought to purify themselves from all sinful
dispositions, and ever after to keep themselves pure. Christ
washes those from their sins in his own blood whom he makes
kings and priests to our God,
@revelation 1:5,6
; and those that draw
near to God must be washed in pure water,
@hebrews 10:22
. The
anointing of Aaron was to typify the anointing of Christ with
the Spirit, which was not given by measure to him. All believers
have received the anointing.
@Verses 14-36
In these types we see our great High Priest, even Christ
Jesus, solemnly appointed, anointed, and invested with his
sacred office, by his own blood, and the influences of his Holy
Spirit. He sanctifies the ordinances of religion, to the benefit
of his people and the honour of God the Father; who for his sake
accepts our worship, though it is polluted with sin. We may also
rejoice, that he is a merciful and faithful High Priest, full of
compassion to the feeble-minded and tempest-tossed soul. All
true Christians are consecrated to be spiritual priests. We
should seriously ask ourselves, whether in our daily walk we
study to maintain this character? and abound in spiritual
sacrifices, acceptable to God through Christ? If so, still there
is no cause for boasting. Let us not despise our fellow-sinners;
but remembering what we have done, and how we are saved, let us
seek and pray for their salvation.
The first offerings of Aaron for himself and the people.
(1-21) Moses and Aaron bless the people, Fire cometh upon the
altar from the Lord. (22-24)
@Verses 1-21
These many sacrifices, which were all done away by the
death of Christ, teach us that our best services need washing in
his blood, and that the guilt of our best sacrifices needs to be
done away by one more pure and more noble than they. Let us be
thankful that we have such a High Priest. The priests had not a
day's respite from service allowed. God's spiritual priests have
constant work, which the duty of every day requires; they that
would give up their account with joy, must redeem time. The
glory of God appeared in the sight of the people, and owned what
they had done. We are not now to expect such appearances, but
God draws nigh to those who draw nigh to him, and the offerings
of faith are acceptable to him; though the sacrifices being
spiritual, the tokens of the acceptance are spiritual likewise.
When Aaron had done all that was to be done about the
sacrifices, he lifted up his hands towards the people, and
blessed them. Aaron could but crave a blessing, God alone can
command it.
@Verses 22-24
When the solemnity was finished, and the blessing
pronounced, God testified his acceptance. There came a fire out
from before the Lord, and consumed the sacrifice. This fire
might justly have fastened upon the people, and have consumed
them for their sins; but its consuming the sacrifice signified
God's acceptance of it, as an atonement for the sinner. This
also was a figure of good things to come. The Spirit descended
upon the apostles in fire. And the descent of this holy fire
into our souls, to kindle in them pious and devout affections
toward God, and such a holy zeal as burns up the flesh and the
lusts of it, is a certain token of God's gracious acceptance of
our persons and performances. Nothing goes to God, but what
comes from him. We must have grace, that holy fire, from the God
of grace, else we cannot serve him acceptably,
@hebrews 12:28
. The
people were affected with this discovery of God's glory and
grace. They received it with the highest joy; triumphing in the
assurance given them that they had God nigh unto them. And with
the lowest reverence; humbly adoring the majesty of that God,
who vouchsafed thus to manifest himself to them. That is a
sinful fear of God, which drives us from him; a gracious fear
makes us bow before him.
The sin and death of Nadab and Abihu. (1,2) Aaron and his sons
forbidden to mourn for Nadab and Abihu. (3-7) Wine forbidden to
the priests when in the service of the tabernacle. (8-11) Of
eating the holy things. (12-20)
@Verses 1-2
Next to Moses and Aaron, none were more likely to be
honourable in Israel than Nadab and Abihu. There is reason to
think that they were puffed up with pride, and that they were
heated with wine. While the people were prostrate before the
Lord, adoring his presence and glory, they rushed into the
tabernacle to burn incense, though not at the appointed time;
both together, instead of one alone, and with fire not taken
from the altar. If it had been done through ignorance, they had
been allowed to bring a sin-offering. But the soul that doeth
presumptuously, and in contempt of God's majesty and justice,
that soul shall be cut off. The wages of sin is death. They died
in the very act of their sin. The sin and punishment of these
priests showed the imperfection of that priesthood from the very
beginning, and that it could not shelter any from the fire of
God's wrath, otherwise than as it was typical of Christ's
priesthood.
@Verses 3-7
The most quieting considerations under affliction are
fetched from the word of God. What was it that God spake? Though
Aaron's heart must have been filled with anguish and dismay, yet
with silent submission he revered the justice of the stroke.
When God corrects us or ours for sin, it is our duty to accept
the punishment, and say, It is the Lord, let him do what seemeth
him good. Whenever we worship God, we come nigh unto him, as
spiritual priests. This ought to make us very serious in all
acts of devotion. It concerns us all, when we come nigh to God,
to do every religious exercise, as those who believe that the
God with whom we have to do, is a holy God. He will take
vengeance on those that profane his sacred name by trifling with
him.
@Verses 8-11
Do not drink wine or strong drink. During the time they
ministered, the priests were forbidden it. It is required of
@1 timothy
is, Lest ye die; die when ye are in drink. The danger of death,
to which we are continually exposed, should engage all to be
sober.
@Verses 12-20
Afflictions should rather quicken us to our duty, than
take us from it. But our unfitness for duty, when it is natural
and not sinful, will have great allowances made for it; God will
have mercy, and not sacrifice. Let us profit by the solemn
warning this history conveys. When professing worshippers come
with zeal without knowledge, carnal affections, earthly, light,
vain, trifling thoughts, the devices of will-worship, instead of
the offering of soul and spirit; then the incense is kindled by
a flame which never came down from heaven, which the Spirit of a
holy God never sent within their hearts.
What animals were clean and unclean.
- These laws seem to have been intended, 1. As a test of the
people's obedience, as Adam was forbidden to eat of the tree of
knowledge; and to teach them self-denial, and the government of
their appetites. 2. To keep the Israelites distinct from other
nations. Many also of these forbidden animals were objects of
superstition and idolatry to the heathen. 3. The people were
taught to make distinctions between the holy and unholy in their
companions and intimate connexions. 4. The law forbad, not only
the eating of the unclean beasts, but the touching of them.
Those who would be kept from any sin, must be careful to avoid
all temptations to it, or coming near it. The exceptions are
very minute, and all were designed to call forth constant care
and exactness in their obedience; and to teach us to obey.
Whilst we enjoy our Christian liberty, and are free from such
burdensome observances, we must be careful not to abuse our
liberty. For the Lord hath redeemed and called his people, that
they may be holy, even as he is holy. We must come out, and be
separate from the world; we must leave the company of the
ungodly, and all needless connexions with those who are dead in
sin; we must be zealous of good works devoted followers of God,
and companions of his people.
Ceremonial purification.
- After the laws concerning clean and unclean food, come the
laws concerning clean and unclean persons. Man imparts his
depraved nature to his offspring, so that, excepting as the
atonement of Christ and the sanctification of the Spirit
prevent, the original blessing, "Increase and multiply," Ge
1:28, is become to the fallen race a direful curse, and
communicates sin and misery. Let those women who have received
mercy from God in child-bearing, with all thankfulness own God's
goodness to them; and this shall please the Lord better than
sacrifices.
Directions to the priest to judge concerning leprosy. (1-17)
Further directions. (18-44) How the leper must be disposed of.
(45,46) The leprosy in garments. (47-59)
@Verses 1-17
The plague of leprosy was an uncleanness, rather than a
disease. Christ is said to cleanse lepers, not to cure them.
Common as the leprosy was among the Hebrews, during and after
their residence in Egypt, we have no reason to believe that it
was known among them before. Their distressed state and
employment in that land must have rendered them liable to
disease. But it was a plague often inflicted immediately by the
hand of God. Miriam's leprosy, and Gehazi's, and king Uzziah's,
were punishments of particular sins; no marvel there was care
taken to distinguish it from a common distemper. The judgment of
it was referred to the priests. And it was a figure of the moral
pollutions of men's minds by sin, which is the leprosy of the
soul, defiling to the conscience, and from which Christ alone
can cleanse. The priest could only convict the leper, (by the
law is the knowledge of sin,) but Christ can cure the sinner, he
can take away sin. It is a work of great importance, but of
great difficulty, to judge of our spiritual state. We all have
cause to suspect ourselves, being conscious of sores and spots;
but whether clean or unclean is the question. As there were
certain marks by which to know it was leprosy, so there are
marks of such as are in the gall of bitterness. The priest must
take time in making his judgment. This teaches all, both
ministers and people, not to be hasty in censures, nor to judge
anything before the time. If some men's sins go before unto
judgment, the sins of others follow after, and so do men's good
works. If the person suspected were found to be clean, yet he
must wash his clothes, because there had been ground for the
suspicion. We have need to be washed in the blood of Christ from
our spots, though not leprosy spots; for who can say, I am pure
from sin?
@Verses 18-44
The priest is told what judgment to make, if there were
any appearance of a leprosy in old sores; and such is the danger
of those who having escaped the pollutions of the world are
again entangled therein. Or, in a burn by accident, ver.
@24
.
The burning of strife and contention often occasions the rising
and breaking out of that corruption, which proves that men are
unclean. Human life lies exposed to many grievances. With what
troops of diseases are we beset on every side; and thy all
entered by sin! If the constitution be healthy, and the body
lively and easy, we are bound to glorify God with our bodies.
Particular note was taken of the leprosy, if in the head. If the
leprosy of sin has seized the head; if the judgment be
corrupted, and wicked principles, which support wicked
practices, are embraced, it is utter uncleanness, from which few
are cleansed. Soundness in the faith keeps leprosy from the
head.
@Verses 45-46
When the priest had pronounced the leper unclean, it put
a stop to his business in the world, cut him off from his
friends and relations, and ruined all the comfort he could have
in the world. He must humble himself under the mighty hand of
God, not insisting upon his cleanness, when the priest had
pronounced him unclean, but accepting the punishment. Thus must
we take to ourselves the shame that belongs to us, and with
broken hearts call ourselves "Unclean, unclean;" heart unclean,
life unclean; unclean by original corruption, unclean by actual
transgression; unclean, therefore deserving to be for ever shut
out from communion with God, and all hope of happiness in him;
unclean, therefore undone, if infinite mercy do not interpose.
The leper must warn others to take heed of coming near him. He
must then be shut out of the camp, and afterward, when they came
to Canaan, be shut out of the city, town, or village where he
lived, and dwell with none but those that were lepers like
himself. This typified the purity which ought to be in the
gospel church.
@Verses 47-59
The garment suspected to be tainted with leprosy was not
to be burned immediately. If, upon search, it was found that
there was a leprous spot, it must be burned, or at least that
part of it. If it proved to be free, it must be washed, and then
might be used. This also sets forth the great evil there is in
sin. It not only defiles the sinner's conscience, but it brings
a stain upon all he has and all that he does. And those who make
their clothes servants to their pride and lust, may see them
thereby tainted with leprosy. But the robes of righteousness
never fret, nor are moth-eaten.
Of declaring the leper to be clean. (1-9) The sacrifices to be
offered by him. (10-32) The leprosy in a house. (33-53) Summary
of the law concerning leprosy. (54-57)
@Verses 1-9
The priests could not cleanse the lepers; but when the Lord
removed the plague, various rules were to be observed in
admitting them again to the ordinances of God, and the society
of his people. They represent many duties and exercises of truly
repenting sinners, and the duties of ministers respecting them.
If we apply this to the spiritual leprosy of sin, it intimates
that when we withdraw from those who walk disorderly, we must
not count them as enemies, but admonish them as brethren. And
also that when God by his grace has brought to repentance, they
ought with tenderness and joy, and sincere affection, to be
received again. Care should always be taken that sinners may not
be encouraged, nor penitents discouraged. If it were found that
the leprosy was healed, the priest must declare it with the
particular solemnities here described. The two birds, one
killed, and the other dipped in the blood of the bird that was
killed, and then let loose, may signify Christ shedding his
blood for sinners, and rising and ascending into heaven. The
priest having pronounced the leper clean from the disease, he
must make himself clean from all remains of it. Thus those who
have comfort of the remission of their sins, must with care and
caution cleanse themselves from sins; for every one that has
this hope in him, will be concerned to purify himself.
@Verses 10-32
The cleansed leper was to be presented to the Lord, with
his offerings. When God has restored us to enjoy public worship
again, after sickness, distance, or otherwise, we should testify
our thanksgiving by our diligent use of the liberty. And both we
and our offerings must be presented before the Lord, by the
Priest that made us clean, even our Lord Jesus. Beside the usual
rites of the trespass-offering, some of the blood, and some of
the oil, was to be put upon him that was to be cleansed.
Wherever the blood of Christ is applied for justification, the
oil of the Spirit is applied for sanctification; these two
cannot be separated. We have here the gracious provision the law
made for poor lepers. The poor are as welcome to God's altar as
the rich. But though a meaner sacrifice was accepted from the
poor, yet the same ceremony was used for the rich; their souls
are as precious, and Christ and his gospel are the same to both.
Even for the poor one lamb was necessary. No sinner could be
saved, had it not been for the Lamb that was slain, and hath
redeemed us to God with his blood.
@Verses 33-53
The leprosy in a house is unaccountable to us, as well as
the leprosy in a garment; but now sin, where that reigns in a
house, is a plague there, as it is in a heart. Masters of
families should be aware, and afraid of the first appearance of
sin in their families, and put it away, whatever it is. If the
leprosy is got into the house, the infected part must be taken
out. If it remain in the house, the whole must be pulled down.
The owner had better be without a dwelling, than live in one
that was infected. The leprosy of sin ruins families and
churches. Thus sin is so interwoven with the human body, that it
must be taken down by death.
@Verses 54-57
When that God who is rich in mercy, for his great love
wherewith he loved us, even when we were dead in sins, hath
quickened us by his grace,
@ephesians 2:4,5
, we shall manifest the
change by repenting, and forsaking former sins. Let us follow
after holiness, and let us compassionate other poor lepers, and
desire, seek, and pray for their cleansing.
Laws concerning ceremonial uncleanness.
- We need not be curious in explaining these laws; but have
reason to be thankful that we need fear no defilement, except
that of sin, nor need ceremonial and burdensome purifications.
These laws remind us that God sees all things, even those which
escape the notice of men. The great gospel duties of faith and
repentance are here signified, and the great gospel privileges
of the application of Christ's blood to our souls for our
justification, and his grace for our sanctification.
The great day of atonement. (1-14) The sacrifices on it, The
scape-goat. (15-34)
@Verses 1-14
Without entering into particulars of the sacrifices on the
great day of atonement, we may notice that it was to be a
statute for ever, till that dispensation be at an end. As long
as we are continually sinning, we continually need the
atonement. The law of afflicting our souls for sin, is a statue
which will continue in force till we arrive where all tears,
even those of repentance, will be wiped from our eyes. The
apostle observes it as a proof that the sacrifices could not
take away sin, and cleanse the conscience from it, that in them
there was a remembrance made of sin every year, upon the day of
atonement,
@hebrews 10:1,3
. The repeating the sacrifices, showed
there was in them but a feeble effort toward making atonement;
this could be done only by offering up the body of Christ once
for all; and that sacrifice needed not to be repeated.
@Verses 15-34
Here are typified the two great gospel privileges, of the
remission of sin, and access to God, both of which we owe to our
Lord Jesus. See the expiation of guilt. Christ is both the Maker
and the Matter of the atonement; for he is the Priest, the High
Priest, that makes reconciliation for the sins of the people.
And as Christ is the High Priest, so he is the Sacrifice with
which atonement is made; for he is all in all in our
reconciliation to God. Thus he was figured by the two goats. The
slain goat was a type of Christ dying for our sins; the
scape-goat a type of Christ rising again for our justification.
The atonement is said to be completed by putting the sins of
Israel upon the head of the goat, which was sent away into a
wilderness, a land not inhabited; and the sending away of the
goat represented the free and full remission of their sins. He
shall bear upon him all their iniquities. Thus Christ, the Lamb
of God, takes away the sin of the world, by taking it upon
himself,
@john 1:29
. The entrance into heaven, which Christ made
for us, was typified by the high priest's entrance into the most
holy place. See
@hebrews 9:7
. The high priest was to come out
again; but our Lord Jesus ever lives, making intercession, and
always appears in the presence of God for us. Here are typified
the two great gospel duties of faith and repentance. By faith we
put our hands upon the head of the offering; relying on Christ
as the Lord our Righteousness, pleading his satisfaction, as
that which alone is able to atone for our sins, and procure us a
pardon. By repentance we afflict our souls; not only fasting for
a time from the delights of the body, but inwardly sorrowing for
sin, and living a life of self-denial, assuring ourselves, that
if we confess our sins, God is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. By the
atonement we obtain rest for our souls, and all the glorious
liberties of the children of God. Sinner, get the blood of
Christ effectually applied to thy soul, or else thou canst never
look God in the face with any comfort or acceptance. Take this
blood of Christ, apply it by faith, and see how it atones with
God.
All sacrifices to be offered at the tabernacle. (1-9) Eating
of blood, or of animals which died a natural death, forbidden.
(10-16)
@Verses 1-9
All the cattle killed by the Israelites, while in the
wilderness, were to be presented before the door of the
tabernacle, and the flesh to be returned to the offerer, to be
eaten as a peace-offering, according to the law. When they
entered Canaan, this only continued in respect of sacrifices.
The spiritual sacrifices we are now to offer, are not confined
to any one place. We have now no temple or altar that sanctifies
the gift; nor does the gospel unity rest only in one place, but
in one heart, and the unity of the Spirit. Christ is our Altar,
and the true Tabernacle; in him God dwells among men. It is in
him that our sacrifices are acceptable to God, and in him only.
To set up other mediators, or other altars, or other expiatory
sacrifices, is, in effect, to set up other gods. And though God
will graciously accept our family offerings, we must not
therefore neglect attending at the tabernacle.
@Verses 10-16
Here is a confirmation of the law against eating blood.
They must eat no blood. But this law was ceremonial, and is now
no longer in force; the coming of the substance does away the
shadow. The blood of beasts is no longer the ransom, but
Christ's blood only; therefore there is not now the reason for
abstaining there then was. The blood is now allowed for the
nourishment of our bodies; it is no longer appointed to make an
atonement for the soul. Now the blood of Christ makes atonement
really and effectually; to that, therefore, we must have regard,
and not consider it as a common thing, or treat it with
indifference.
Unlawful marriages and fleshly lusts.
- Here is a law against all conformity to the corrupt usages of
the heathen. Also laws against incest, against brutal lusts, and
barbarous idolatries; and the enforcement of these laws from the
ruin of the Canaanites. God here gives moral precepts. Close and
constant adherence to God's ordinances is the most effectual
preservative from gross sin. The grace of God only will secure
us; that grace is to be expected only in the use of the means of
grace. Nor does He ever leave any to their hearts' lusts, till
they have left him and his services.
laws.
- There are some ceremonial precepts in this chapter, but most
of these precepts are binding on us, for they are explanations
of the ten commandments. It is required that Israel be a holy
people, because the God of Israel is a holy God, ver.
@2
. To
teach real separation from the world and the flesh, and entire
devotedness to God. This is now the law of Christ; may the Lord
bring every thought within us into obedience to it! Children are
to be obedient to their parents, ver.
@3
. The fear here
required includes inward reverence and esteem, outward respect
and obedience, care to please them and to make them easy. God
only is to be worshipped, ver.
@4
. Turn not from the true God
to false ones, from the God who will make you holy and happy, to
those that will deceive you, and make you for ever miserable.
Turn not your eyes to them, much less your heart. They should
leave the gleanings of their harvest and vintage for the poor,
ver.
@9
. Works of piety must be always attended with works of
charity, according to our ability. We must not be covetous,
griping, and greedy of every thing we can lay claim to, nor
insist upon our right in all things. We are to be honest and
true in all our dealings, ver.
@11
. Whatever we have in the
world, we must see that we get it honestly, for we cannot be
truly rich, or long rich, with that which is not so. Reverence
to the sacred name of God must be shown, ver.
@12
. We must not
detain what belongs to another, particularly the wages of the
hireling, ver.
@13
. We must be tender of the credit and safety
of those that cannot help themselves, ver.
@14
. Do no hurt to
any, because they are unwilling or unable to avenge themselves.
We ought to take heed of doing any thing which may occasion our
weak brother to fall. The fear of God should keep us from doing
wrong things, though they will not expose us to men's anger.
Judges, and all in authority, are commanded to give judgment
without partiality, ver.
@15
. To be a tale-bearer, and to sow
discord among neighbours, is as bad an office as a man can put
himself into. We are to rebuke our neighbour in love, ver.
@17
.
Rather rebuke him than hate him, for an injury done to thyself.
We incur guilt by not reproving; it is hating our brother. We
should say, I will do him the kindness to tell him of his
faults. We are to put off all malice, and to put on brotherly
love, ver.
@18
. We often wrong ourselves, but we soon forgive
ourselves those wrongs, and they do not at all lessen our love
to ourselves; in like manner we should love our neighbour. We
must in many cases deny ourselves for the good of our neighbour.
Ver.
@31
: For Christians to have their fortunes told, to use
spells and charms, or the like, is a sad affront to God. They
must be grossly ignorant who ask, "What harm is there in these
things?" Here is a charge to young people to show respect to the
aged, ver.
@32
. Religion teaches good manners, and obliges us
to honour those to whom honour is due. A charge was given to the
Israelites to be very tender of strangers, ver.
@33
. Strangers,
and the widows and fatherless, are God's particular care. It is
at our peril, if we do them any wrong. Strangers shall be
welcome to God's grace; we should do what we can to recommend
religion to them. Justice in weights and measures is commanded,
ver.
@35
. We must make conscience of obeying God's precepts. We
are not to pick and choose our duty, but must aim at standing
complete in all the will of God. And the nearer our lives and
tempers are to the precepts of God's law, the happier shall we
be, and the happier shall we make all around us, and the better
shall we adorn the gospel.
Law against sacrificing children to Moloch, Of children that
curse their parents. (1-9) Laws repeated, Holiness enjoined.
(10-27)
@Verses 1-9
Are we shocked at the unnatural cruelty of the ancient
idolaters in sacrificing their children? We may justly be so.
But are there not very many parents, who, by bad teaching and
wicked examples, and by the mysteries of iniquity which they
show their children, devote them to the service of Satan, and
forward their everlasting ruin, in a manner even more to be
lamented? What an account must such parents render to God, and
what a meeting will they have with their children at the day of
judgment! On the other hand, let children remember that he who
cursed father or mother was surely put to death. This law Christ
confirmed. Laws which were made before are repeated, and
penalties annexed to them. If men will not avoid evil practices,
because the law has made these practices sin, and it is right
that we go on that principle, surely they should avoid them when
the law has made them death, from a principle of
self-preservation. In the midst of these laws comes in a general
charge, Sanctify yourselves, and be ye holy. It is the Lord that
sanctifies, and his work will be done, though it be difficult.
Yet his grace is so far from doing away our endeavours, that it
strongly encourages them. Work out your salvation, for it is God
that worketh in you.
@Verses 10-27
These verses repeat what had been said before, but it was
needful there should be line upon line. What praises we owe to
God that he has taught the evil of sin, and the sure way of
deliverance from it! May we have grace to adorn the doctrine of
God our Saviour in all things; may we have no fellowship with
unfruitful works of darkness, but reprove them.
Laws concerning the priests.
- As these priests were types of Christ, so all ministers must
be followers of him, that their example may teach others to
imitate the Saviour. Without blemish, and separate from sinners,
He executed his priestly office on earth. What manner of persons
then should his ministers be! But all are, if Christians,
spiritual priests; the minister especially is called to set a
good example, that the people may follow it. Our bodily
infirmities, blessed be God, cannot now shut us out from his
service, from these privileges, or from his heavenly glory. Many
a healthful, beautiful soul is lodged in a feeble, deformed
body. And those who may not be suited for the work of the
ministry, may serve God with comfort in other duties in his
church.
Laws concerning the priests and sacrifices.
- In this chapter we have divers laws concerning the priests and
sacrifices, all for preserving the honour of the sanctuary. Let
us recollect with gratitude that our great High Priest cannot be
hindered by any thing from the discharge of his office. Let us
also remember, that the Lord requires us to reverence his name,
his truths, his ordinances, and commandments. Let us beware of
hypocrisy, and examine ourselves concerning our sinful
defilements, seeking to be purified from them in the blood of
Christ, and by his sanctifying Spirit. Whoever attempts to
expiate his own sin, or draws near in the pride of
self-righteousness, puts as great an affront on Christ, as he
who comes to the Lord's table from the gratification of sinful
lusts. Nor can the minister who loves the souls of the people,
suffer them to continue in this dangerous delusion. He must call
upon them, not only to repent of their sins, and forsake them;
but to put their whole trust in the atonement of Christ, by
faith in his name, for pardon and acceptance with God; thus only
will the Lord make them holy, as his own people.
The feasts of the Lord, The Sabbath. (1-3) The Passover, The
offering of first-fruits. (4-14) The feast of Pentecost. (15-22)
The feast of Trumpets, The day of atonement. (23-32) The feast
of Tabernacles. (33-44)
@Verses 1-3
In this chapter we have the institution of holy times; many
of which have been mentioned before. Though the yearly feasts
were made more remarkable by general attendance at the
sanctuary, yet these must not be observed more than the sabbath.
On that day they must withdraw from all business of the world.
It is a sabbath of rest, typifying spiritual rest from sin, and
rest in God. God's sabbaths are to be religiously observed in
every private house, by every family apart, as well as by
families together, in holy assemblies. The sabbath of the Lord
in our dwellings will be their beauty, strength, and safety; it
will sanctify, build up, and glorify them.
@Verses 4-14
The feast of the Passover was to continue seven days; not
idle days, spent in sport, as many that are called Christians
spend their holy-days. Offerings were made to the Lord at his
altar; and the people were taught to employ their time in
prayer, and praise, and godly meditation. The sheaf of
first-fruits was typical of the Lord Jesus, who is risen from
the dead as the First-fruits of them that slept. Our Lord Jesus
rose from the dead on the very day that the first-fruits were
offered. We are taught by this law to honour the Lord with our
substance, and with the first-fruits of all our increase, Pr
3:9. They were not to eat of their new corn, till God's part
was offered to him out of it; and we must always begin with God:
begin every day with him, begin every meal with him, begin every
affair and business with him; seek first the kingdom of God.
@Verses 15-22
The feast of Weeks was held in remembrance of the giving
of the law, fifty days after the departure from Egypt; and
looked forward to the outpouring of the Holy Ghost, fifty days
after Christ our Passover was sacrificed for us. On that day the
apostles presented the first-fruits of the Christian church to
God. To the institution of the feast of Pentecost, is added a
repetition of that law, by which they were required to leave the
gleanings of their fields. Those who are truly sensible of the
mercy they received from God, will show mercy to the poor
without grudging.
@Verses 23-32
the blowing of trumpets represented the preaching of the
gospel, by which men are called to repent of sin, and to accept
the salvation of Christ, which was signified by the day of
atonement. Also it invited to rejoice in God, and become
strangers and pilgrims on earth, which was denoted by the feast
of Tabernacles, observed in the same month. At the beginning of
the year, they were called by this sound of trumpet to shake off
spiritual drowsiness, to search and try their ways, and to amend
them. The day of atonement was the ninth day after this; thus
they were awakened to prepare for that day, by sincere and
serious repentance, that it might indeed be to them a day of
atonement. The humbling of our souls for sin, and the making our
peace with God, is work that requires the whole man, and the
closest application of mind. On that day God spake peace to his
people, and to his saints; therefore they must lay aside all
their wordly business, that they might the more clearly hear
that voice of joy and gladness.
@Verses 33-44
In the feast of Tabernacles there was a remembrance of
their dwelling in tents, or booths, in the wilderness, as well
as their fathers dwelling in tents in Canaan; to remind them of
their origin and their deliverance. Christ's tabernacling on
earth in human nature, might also be prefigured. And it
represents the believer's life on earth: a stranger and pilgrim
here below, his home and heart are above with his Saviour. They
would the more value the comforts and conveniences of their own
houses, when they had been seven days dwelling in the booths. It
is good for those who have ease and plenty, sometimes to learn
what it is to endure hardness. The joy of harvest ought to be
improved for the furtherance of our joy in God. The earth is the
Lord's, and the fullness thereof; therefore whatever we have the
comfort of, he must have the glory of, especially when any mercy
is perfected. God appointed these feasts, "Beside the sabbaths
and your free-will offerings." Calls to extraordinary services
will not excuse from constant and stated ones.
Oil for the lamps, The shew-bread. (1-9) The law of blasphemy,
blasphemer is stoned. (10-23)
@Verses 1-9
The loaves of bread typify Christ as the Bread of life, and
the food of the souls of his people. He is the Light of his
church, the Light of the world; in and through his word this
light shines. By this light we discern the food prepared for our
souls; and we should daily, but especially from sabbath to
sabbath, feed thereon in our hearts with thanksgiving. And as
the loaves were left in the sanctuary, so should we abide with
God till he dismiss us.
@Verses 10-23
This offender was the son of an Egyptian father, and an
Israelitish mother. The notice of his parents shows the common
ill effect of mixed marriages. A standing law for the stoning of
blasphemers was made upon this occasion. Great stress is laid
upon this law. It extends to the strangers among them, as well
as to those born in the land. Strangers, as well as native
Israelites, should be entitled to the benefit of the law, so as
not to suffer wrong; and should be liable to the penalty of this
law, in case they did wrong. If those who profane the name of
God escape punishment from men, yet the Lord our God will not
suffer them to escape his righteous judgments. What enmity
against God must be in the heart of man, when blasphemies
against God proceed out of his mouth. If he that despised Moses'
law, died without mercy, of what punishment will they be worthy,
who despise and abuse the gospel of the Son of God! Let us watch
against anger, do no evil, avoid all connexions with wicked
people, and reverence that holy name which sinners blaspheme.
The sabbath of rest for the land in the seventh year. (1-7)
The jubilee of the fiftieth year, Oppression forbidden. (8-22)
Redemption of the land and houses. (23-34) Compassion towards
the poor. (35-38) Laws respecting bondmen, Oppression forbidden.
(39-55)
@Verses 1-7
All labour was to cease in the seventh year, as much as
daily labour on the seventh day. These statues tell us to beware
of covetousness, for a man's life consists not in the abundance
of his possessions. We are to exercise willing dependence on
God's providence for our support; to consider ourselves the
Lord's tenants or stewards, and to use our possessions
accordingly. This year of rest typified the spiritual rest which
all believers enter into through Christ. Through Him we are
eased of the burden of wordly care and labour, both being
sanctified and sweetened to us; and we are enabled and
encouraged to live by faith.
@Verses 8-22
The word "jubilee" signifies a peculiarly animated sound
of the silver trumpets. This sound was to be made on the evening
of the great day of atonement; for the proclamation of gospel
liberty and salvation results from the sacrifice of the
Redeemer. It was provided that the lands should not be sold away
from their families. They could only be disposed of, as it were,
by leases till the year of jubilee, and then returned to the
owner or his heir. This tended to preserve their tribes and
families distinct, till the coming of the Messiah. The liberty
every man was born to, if sold or forfeited, should return at
the year of jubilee. This was typical of redemption by Christ
from the slavery of sin and Satan, and of being brought again to
the liberty of the children of God. All bargains ought to be
made by this rule, "Ye shall not oppress one another," not take
advantage of one another's ignorance or necessity, "but thou
shalt fear thy God." The fear of God reigning in the heart,
would restrain from doing wrong to our neighbour in word or
deed. Assurance was given that they should be great gainers, by
observing these years of rest. If we are careful to do our duty,
we may trust God with our comfort. This was a miracle for an
encouragement to all neither sowed or reaped. This was a miracle
for an encouragement to all God's people, in all ages, to trust
him in the way of duty. There is nothing lost by faith and
self-denial in obedience. Some asked, What shall we eat the
seventh year? Thus many Christians anticipate evils, questioning
what they shall do, and fearing to proceed in the way of duty.
But we have no right to anticipate evils, so as to distress
ourselves about them. To carnal minds we may appear to act
absurdly, but the path of duty is ever the path of safety.
@Verses 23-34
If the land were not redeemed before the year of jubilee,
it then returned to him that sold or mortgaged it. This was a
figure of the free grace of God in Christ; by which, and not by
any price or merit of our own, we are restored to the favour of
God. Houses in walled cities were more the fruits of their own
industry than land in the country, which was the direct gift of
God's bounty; therefore if a man sold a house in a city, he
might redeem it only within a year after the sale. This
encouraged strangers and proselytes to come and settle among
them.
@Verses 35-38
Poverty and decay are great grievances, and very common;
the poor ye have always with you. Thou shalt relieve him; by
sympathy, pitying the poor; by service, doing for them; and by
supply, giving to them according to their necessity, and thine
ability. Poor debtors must not be oppressed. Observe the
arguments here used against extortion: "Fear thy God." Relieve
the poor, "that they may live with thee;" for they may be
serviceable to thee. The rich can as ill spare the poor, as the
poor can the rich. It becomes those that have received mercy to
show mercy.
@Verses 39-55
A native Israelite, if sold for debt, or for a crime, was
to serve but six years, and to go out the seventh. If he sold
himself, through poverty, both his work and his usage must be
such as were fitting for a son of Abraham. Masters are required
to give to their servants that which is just and equal, Col
4:1. At the year of jubilee the servant should go out free, he
and his children, and should return to his own family. This
typified redemption from the service of sin and Satan, by the
grace of God in Christ, whose truth makes us free,
@john 8:32
.
We cannot ransom our fellow-sinners, but we may point out Christ
to them; while by his grace our lives may adorn his gospel,
express our love, show our gratitude, and glorify his holy name.
Promises upon keeping the precepts. (1-13) Threatenings
against disobedience. (14-39) God promises to remember those
that repent. (40-46)
@Verses 1-13
This chapter contains a general enforcement of all the
laws given by Moses; by promises of reward in case of obedience,
on the one hand; and threatenings of punishment for
disobedience, on the other. While Israel maintained a national
regard to God's worship, sabbaths, and sanctuary, and did not
turn aside to idolatry, the Lord engaged to continue to them
temporal mercies and religious advantages. These great and
precious promises, though they relate chiefly to the life which
now is, were typical of the spiritual blessings made sure by the
covenant of grace to all believers, through Christ. 1. Plenty
and abundance of the fruits of the earth. Every good and perfect
gift must be expected from above, from the Father of lights. 2.
Peace under the Divine protection. Those dwell in safety, that
dwell in God. 3. Victory and success in their wars. It is all
one with the Lord to save by many or by few. 4. The increase of
their people. The gospel church shall be fruitful. 5. The favour
of God, which is the fountain of all Good. 6. Tokens of his
presence in and by his ordinances. The way to have God's
ordinances fixed among us, is to cleave closely to them. 7. The
grace of the covenant. All covenant blessings are summed up in
the covenant relation, I will be your God, and ye shall be my
people; and they are all grounded upon their redemption. Having
purchased them, God would own them, and never cast them off till
they cast him off.
@Verses 14-39
After God has set the blessing before them which would
make them a happy people if they would be obedient, he here sets
the curse before them, the evils which would make them
miserable, if they were disobedient. Two things would bring
ruin. 1. A contempt of God's commandments. They that reject the
precept, will come at last to renounce the covenant. 2. A
contempt of his corrections. If they will not learn obedience by
the things they suffer, God himself would be against them; and
this is the root and cause of all their misery. And also, The
whole creation would be at war with them. All God's sore
judgments would be sent against them. The threatenings here are
very particular, they were prophecies, and He that foresaw all
their rebellions, knew they would prove so. TEMPORAL judgments
are threatened. Those who will not be parted from their sins by
the commands of God, shall be parted from them by judgments.
Those wedded to their lusts, will have enough of them. SPIRITUAL
judgments are threatened, which should seize the mind. They
should find no acceptance with God. A guilty conscience would be
their continual terror. It is righteous with God to leave those
to despair of pardon, who presume to sin; and it is owing to
free grace, if we are not left to pine away in the iniquity we
were born in, and have lived in.
@Verses 40-46
Among the Israelites, persons were not always prosperous
or afflicted according to their obedience or disobedience. But
national prosperity was the effect of national obedience, and
national judgments were brought on by national wickedness.
Israel was under a peculiar covenant. National wickedness will
end in the ruin of any people, especially where the word of God
and the light of the gospel are enjoyed. Sooner or later, sin
will be the ruin, as well as the reproach, of every people. Oh
that, being humbled for our sins, we might avert the rising
storm before it bursts upon us! God grant that we may, in this
our day, consider the things which belong to our eternal peace.
The law concerning vows, Of persons and animals. (1-13) Vows
concerning houses and land. (14-25) Devoted things not to be
redeemed. (26-33) Conclusion. (34)
@Verses 1-13
Zeal for the service of God disposed the Israelites, on
some occasions, to dedicate themselves or their children to the
service of the Lord, in his house for life. Some persons who
thus dedicated themselves might be employed as assistants; in
general they were to be redeemed for a value. It is good to be
zealously affected and liberally disposed for the Lord's
service; but the matter should be well weighed, and prudence
should direct as to what we do; else rash vows and hesitation in
doing them will dishonour God, and trouble our own minds.
@Verses 14-25
Our houses, lands, cattle, and all our substance, must be
used to the glory of God. It is acceptable to him that a portion
be given to support his worship, and to promote his cause. But
God would not approve such a degree of zeal as ruined a man's
family.
@Verses 26-33
Things or persons devoted, are distinguished from things
or persons that were only sanctified. Devoted things were most
holy to the Lord, and could neither be taken back nor applied to
other purposes. Whatever productions they had the benefit, God
must be honoured with the tenth of, if it could be applied. Thus
they acknowledge God to be the Owner of their land, the Giver of
its fruits, and themselves to be his tenants, and dependants
upon him. Thus they gave him thanks for the plenty they enjoyed,
and besought his favour in the continuance of it. We are taught
to honour the Lord with our substance.
@Verse 34
The last verse seems to have reference to this whole book.
Many of the precepts in it are moral, and always binding; others
are ceremonial, and peculiar to the Jewish nation; yet they have
a spiritual meaning, and so teach us; for unto us, by these
institutions, is the gospel preached, as well as unto them, Heb
4:2. The doctrine of reconciliation to God by a Mediator, is
not clouded with the smoke of burning sacrifice, but cleared by
the knowledge of Christ and him crucified. We are under the
sweet and easy institutions of the gospel, which pronounces
those true worshippers, who worship the Father in spirit and
truth, by Christ only, and in his name. Yet, let us not think,
because we are not tied to the ceremonial rites and oblations,
that a little care, time, and expense, will serve to honour God
with. Having boldness to enter into the holiest by the blood of
Jesus, let us draw near with a true heart, and in full assurance
of faith, worshipping God with the more cheerfulness and humble
confidence, still saying, BLESSED BE GOD FOR JESUS CHRIST.
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
Chapter 25
Chapter 26
Chapter 27
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